On the international stage there is little point in publishing in just one language. While Australian English is the present author’s native tongue, the information given him is meant for all peoples on this planet.

Until he have the resources to publish polished, multi-lingual e-Books, he must be content with the free translation services provided by GoogleTM, MicrosoftTM and other proprietary text translators. However, while it is better than nothing, their quality cannot be guaranteed.

These pages are designed to complement the free e-Book book which contains many photographic images, end notes and several Hebrew words which have been omitted.

Here whole web pages can be translated into a language of choice using Google’s Chrome or other browser. This can be done while here at FIMIOL.com and the text copied and pasted into another document.

2. The purpose of this paper is to show how the speeches recorded in Genesis 1-2 not only narrate how this planet, wider solar system and Milky Way galaxy only were given form and substance, but simultaneously predict future events and developments till the end of days. This is achieved by presenting FIMIOL photographic studies from the Garden of Eden landscape which feature twenty-first century people and settings. Offered here is a unique perspective on life which is bound to stimulate philosophical discussion.

3. The Narrator and the Logos

Author: Wayne J. Zanker (B.Th.)

28 December 2015

Introduction

“In the beginning was the Narrator and the Narrator was with Eluhiym and the Narrator was Eluhiym. He was in the beginning with Eluhiym” (John 1:1-2). So began the author of the Fourth Gospel, reputably the apostle John who was also called the beloved disciple.

Considerable discussion has taken place over the meaning of the Greek ό Λογός in those verses. The position taken by the present writer is that John or Yohannan ben Zebedee, like Matthew or Mattithyah, first wrote his narrative in Hebrew and both were later translated into koine Greek.

Like many other Greek names and designations, the use of ό Λογός is a red herring and of no significance whatsoever. Here Philo of Alexandria with his allegorical dissertations might have been in the thinking of the translator and later commentators, but not the original author.

While the Septuagint uses είπεν (aorist indicative active tense of λεγείν) with its inconclusive momentary or prolonged action for “said”, it hardly matches the power of 'amar, meaning “he uttered or spoke”. Its noun 'imrah means “utterance or speech” and is similar to the much less frequent dabar.

For Yeshuwa to be called “the Narrator” implies use of the Hebrew participles 'omer or dober, leading to ha-Omer or ha-Dober. In line with Isa. 55:11 ha-Dober is possible, but due to Yeshuwa’s primary focus upon Creation it was more likely to be ha-Omer.

4.Elohiym was in the original text of John 1:1-2, not ό Θεός (ho Theos), which has pagan origins. Θεός, employed for Eluw’hiym in the Greek Septuagint, was championed by the Pauline school of Christianity.

The Gospel according to Matthew was compiled in mid 30 CE when the theology of the apostle Paul was completely unknown. He is simply the young lawyer in Matt. 22:35 who clinically asked which was “the great commandment in the Towrah (Law)”. Later he based his own version of the good news upon the answer given, yet with a different understanding of love.